Notes on Pagan India

Shri Gurudev Mahendranath

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Notes on Pagan India

Dattatreyam Gurum Devam / Dhyayannisham Sadashivam
Tanmantram Tasya Gitam Ca / Vyakurve Tat Prasadatah.

Dattatreya Guru and God, I meditate on Him, auspicious one;
His Mantra and His Hymn. I expound by His Divine Grace.

The Golden Thread

Non-Indians, and even Indians themselves, making an investigation into the spiritual
life of this land, soon find they have stumbled on the most complex, outwardly con-
fusing pattern of thought which has existed in any place in the world, or at any time
throughout history. Its scriptural texts are enormous, its deities so numerous, its teach-
ers so diverse, and in a land of teaming millions everyone seems to be a separate sect
of which he is the only member. Yet it is without dogma or damnation, and everyone
is free to believe and interpret as he thinks fit. How strange that in this mystic world of
such diversity there is always that Golden Thread of the Absolute which runs through
all and everything.

Within the sections of his Notebook, it is intended to present the great spiritual

sciences of Yoga, Shastra, Tantra, Vedanta (Upanishads), the early Vedas, and to deal
with initiations, rites, rituals, customs and practices. We will base our fundamentals on
Absolute Wisdom, realized by Saints and Yogis in the heights of Samadhi, and brought
down to a worldly level as their teachings. India is a land where the ancient way of life
continued for thousands of years and presented a happy contented people who knew
the real joy and rhythm of life. These were a people who knew how to fulfill their
duties, attend to their livelihood, and enjoy the harmony of sexual pleasures, just as
did the Great God Shiva and Parvati the Mother Goddess, to whom all Hindus bow in
respect. This way of life goes beyond the sterility of mere theory. It finds fulfillment
only in the living fire of practice.

Tantrik Origins

In its earliest known development, Tantra presented a revolt against established ideas.
Until this time, all schools of Hindu Paganism maintained that in order to obtain Lib-
eration (Moksha) and Self-Realization (Atma-Jnana) it was necessary to renounce the

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world. The aim of the original Tantra and its basic theory was that householders could
attain Liberation if they trained their minds to think of the joys of sexual intercourse,
eating tasty foods, and the pleasurable experiences of the other senses as being a form
of ecstasy related to and similar to the Bliss of Liberation. By training the mind in
this way, the Ultimate Liberation would be made quite easy. We will never know to
what extent these ideas were ever successful, and history is silent on any reports of vast
numbers suddenly becoming realized. But we do know that Householder Tantra slowly
slipped back into purely devotional forms.

Yet it was from this beginning that there emerged groups of Tantrik Sadhus and

Ascetics. It was these Tantrik Sadhus and Yogis who not only kept Tantra alive, but
brought it to the real peak of development. Some of these Sadhus combined into sep-
arate sects such as the Aghoris, and many others are now extinct. In the land which
had realized most of that which can be realized, and taught most of that which could
be taught, where the wisdom schools had reached the highest peaks, we cannot expect
something new and unique either in teaching or in the outward form. It is therefore
easy to understand that Tantra, especially the Tantra of the Yogis, presented a similar
pattern in appearance to older and more ancient traditions, but giving it a new meaning.

The Descent of the Absolute

The first part of this article was prefaced by a Shloka or verse: a dedication to Shri
Bhagavan Dattatreya. Unique among men, it would not be an exaggeration to describe
him as the ‘Greatest Man who ever lived.’ His teachings occupy the very highest strata
of Hindu thought. He was the Master Yogi par excellence. We read of Shri Dattatreya
in the Upanishads, and one Upanishad bears his name. He was one of the great Naked
Saints of India, and took foremost place among a galaxy of spiritual giants. Of his life
and teachings we will deal later. Here it is sufficient to say that he was an Avatar or
incarnation of the Lord Shiva. He was the Adi-Guru, or First Teacher, of the Adi-Nath
sub-sect of the Nathas, into which I was initiated.

If Shri Dattatreya was an incarnation of the Lord Shiva, then who or what is Shiva?

Both Vedic and Tantrik paths present and accept a multitude of Gods and Goddesses.
Yet, in sprite of their numerical strength, Indian Paganism teaches and propounds only
one God or Absolute of which all Divine Names and forms are but a manifestation.
Different sects and schools of thought may differ in their acceptance of manifestation,
but all accept the Absolute (Paramatman or Brahman) as being Supreme. So the mani-
festations and personifications becomes the product of the descent of the Absolute into
the worldly plane.

Long before the Aryans came with the castes and Vedic teachings, the Lord Shiva

and his Shakti (or consort) were worshiped throughout India and probably in many
parts of Europe also. There is considerable evidence that the religion of Europe, before
it was suppressed by Christianity, was a form of Phallus and Yoni worship, such as
existed and still exists in India.

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The Alchemy of the Absolute

The first and highest strata of Hindu life, both as Vedanta or as Tantra, must be given
to the Absolute, the Cosmic Soul (Paramatman). This was never defined, explained or
given characteristics. It is the Supreme Reality, and the only real substance. But man,
with his many limitations and imperfections, prefers to see That in manifestation and
form. It is true that in the life of Sadhus and Sannyasins, their aim was the Absolute;
but there always existed that deep understanding that men, for the most part, could only
see and think of the Divine in the form and qualities they understood. In creation, or
the process of manifestation, the Actionless Absolute had to resort to action, and the
non-dual gave rise to duality. Thus there came into existence the Purusha, or Cosmic
Personality, and his Power or Shakti, the operative force of natural manifestation.

The Tantriks continued the non-Aryan tradition of Shiva as the Cosmic Person,

and his Shakti personified as the Mother Goddess. Tantra eventually developed three
harmonious schools based upon this. One gave first prominence to Shiva, and another
gave first prominence to Shakti. The third gave equal status to both. In the Tantrik
scriptures, some present Shiva as the Guru with the Shakti as the Shishya receiving
the teachings, while the Shakti schools reversed the position to present Shakti as the
teacher giving instruction to Shiva. To discriminate between Gods is very relative,
and all comparisons have a very bad smell. Yet in spite of this, there is something
unique, wondrous, miraculous and most fascinating about the very concept of Shiva
and his lovely Shakti. Nowadays iconography has degenerated to a very low level,
where pictures and paintings of Shiva are more concerned with passing the censor than
with presenting Him as the scriptures described him to be.

Guru and Shishya

Gurus as subjects could fill volumes, but here we are dealing with the word Guru as
a spiritual guide and teacher, and not of the teachers who instruct lesser creatures in
music, dancing or the three R’s. In India, the word Gurudev generally used to mean the
Spiritual Guru or Divine Preceptor.

The Guru-Shishya relationship is an indispensable part of Vedic and Tantrik prac-

tice. Though theory can often be gathered from books, a living Preceptor, who has
already trodden the path successfully, is essential for all practice. It is based on the
obvious recognition that disciples who are without practical experience of real spiritual
life must receive competent instruction from a qualified person. The Diksha rite, in
which the Guru transmits something of himself to the Shishya, often increases or man-
ifests his awareness in the Shishya. This Guru-Shishya relationship is a very intimate
one, and needs to be so for the Shishya’s success. Actually, it is a two-way process,
for the Guru in turn is enabled to have a more intimate and deeper understanding of
the disciple, and thereby is better able to guide and direct the course of progress. To
become a Tantrik Sadhu, or Hindu Sannyasin, one must first receive the Sadhu initia-
tion (Sannyasa Diksha) from one who is already initiated as a Sannyasin. This is the
initiation of World Renunciation, where the disciple repeats the Praisha Mantra after
the Guru. Once this Mantra has been spoken, the Sadhu must never again return to

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household life in this birth. A householder, following the path of Tantra, takes Guru
Diksha from any Tantrik Guru, whether Sannyasin or householder.

Tantra differs from Vedic Hinduism insomuch as the wife must take Diksha also

under the same Guru. Because of the nature of Tantrik initiation, they usually take
this Diksha at different times. In the Vedic tradition, only the man is required to take
initiation under a Guru. In Sannyasa sects, even in Tantrik mode, this initiation is
sometimes a very complicated procedure divided into several stages. A householder
can easily be taken on his face value, but for those who think they are prepared to
renounce the world permanently, he also accepts a serious responsibility. Even if the
Shishya cannot obtain Liberation (Moksha) in the present life, he must live in such
a way that he secures a favourable rebirth in the next life, of such a kind that will
contribute to his spiritual progress.

Gilt and Gold

Although other religions and ways of life have eventually developed a householder
community and a higher ascetic or spiritual community, it was Hindu Paganism which
first set the pattern and understanding that there were two distinct and separate paths
of behaviours, teaching, and general outlook. They are called Pravritti Marga, the Way
of the World, and Nivritti Marga, the Path of Return. The Pravrittis, people of the
household life, were not regarded as inferior to the Nivrittis. They have their purpose
and function to fulfill. Although the householders bow to the feet of Sadhus, the Hindu
Dharma recognized that both had an important part to play. A man was not regarded as
inferior or a ‘sinner’ because he could not renounce his worldly life. Instead, a practical
outlook required him to give sufficient attention to religious life — no matter how dual
it might be — and to enjoy to the full. There always existed the clear understanding
that all incarnate should have to drink well of the river of life until they have had their
fill. How can it be possible for anyone to renounce anything of which they have had
little or no experience? In the long long rounds of countless rebirths, and through the
Grace of the Absolute, individual souls or Jivas would realize that these worldly things
had lost their taste, and were no longer desirable. Then only could one be ready and
able to enter the Nivritti Marg or Renunciation, and strive for return to the Absolute.

Between the two very diverse paths of Pravritti and Nivritti, there occurs a very

special strata of society called the Mumukshus. It means one who has a great desire for
Liberation and the Absolute. Mostly they remain as householders, as certain duties still
bind them. On the other hand, they may not feel desire or readiness to become Sadhus.
It is among the Mumukshus that we find the very religious and devout of India, and
their sincerity shines like a lamp in the darkness.

Hindu Paganism has always stressed that there are four legitimate aims in life, for

which the householder should strive. Collectively, they are called the Purusarthas, and
they consist of Dharma, Righteousness and Duty; Artha, the Pursuit of Wealth and
Property; Kama, Sensual Pleasures; and Moksha, Liberation. There is nothing akin
to Western Puritanism here. They are a pattern for a serious yet joyful life, and one
which will have a blissful spiritual unfoldment in the future. The four Purusarthas, the
four “Noble Truth” of Pagan Life, are common to both the Vedic and Tantrik patterns.

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He who finds the balance and harmony between these four, is one who finds the real
rhythm of life.

Naked Magicians

The Tantriks must have welcomed the appearance of Tantrik Sadhus and the new im-
petus. Indians have always known that the real powers (Siddhis) were more developed
in a naked Sadhu than in those who wore clothes. This is far from being a superstition,
and the idea persists even today.

We are now dealing with an age when the majority of Sadhus and Yogis were al-

ways naked, and nakedness was regarded as an essential demonstration of renunciation.
Even at the time of Gautama the Buddha, Mahavira the Jain, and Gosala the Arjivika,
nudity was the accepted pattern among the Sadhus. The Tantrik Sadhu could not be
an exception, and there is little doubt that, from the early developments of Tantra, they
become venerated for the display of powers and the blessing that they could bestow.

Naked Sadhus are still plentiful, though foreign visitors claim disappointment be-

cause they hardly ever see them. They are not easily found because they do not live in
big cities and tourist centres where the foreign visitors congregate. Also, because of
changed conditions in India, naked Sadhus either only travel at night, or wear a cloth
when in public. In their Ashrams and Hermitages the ancient custom still persists. A
real Sadhu or Yogi generally has no desire to draw needless attention to himself.

Tantra was the sect to introduce nudity, even for householders, when taking Diksha

from a Guru. The rule was a wise one because Tantra was so firm in its understanding
of the importance of the Guru-Shishya relationship. If a man could not accept the
nature of a child before his spiritual father, then he was unworthy of initiation. Ancient
traditions, related to forms of magic, stresses that a Sadhu should be completely naked
when invoking the powers and help of deities and spirits. Even householders, who
dabbled in this art, followed the injunction.

Tantrik Initiation

A personal experience may be of interest to others. I received my first Sannyasa Diksha
in 1953, and was initiated into the Adi-Nath, a sub-sect of the Nathas which is consid-
ered to be the first actual sect of Tantrik Sadhus. I left for India for some years, and
on my return visited Bihar and Bengal for the first time. Although a Natha, I wanted
some information on Tantra and actual Tantrik initiation if I could obtain it. It was my
very good fortune to meet my fourth Guru. I do not, to this day, know his real or San-
nyasa name. At some stage he had started to sign letters “Pagala Baba”, meaning “Mad
Sadhu”. Thus he had become known, and those who might have known his original
name soon forgot it.

He had previously initiated two disciples, but both of them died, and he made a

vow not to give the Tantrik Sadhu Diksha to anyone anymore. After a few days, to my
good fortune, he relented and gave me the Diksha. It was only after the Diksha that he
gave answers to my questions, and considerable information beyond my wildest hopes.

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He only spoke Bengali, but a young householder disciple translated the questions and
answers. My own background and previous experience, to say nothing of my harmony
with the Guru, made all his information easily understandable, and yet it was all beyond
the translator. India has always made her most secret wisdom public, yet so much
remains esoteric because it is not understood.

The actual initiation consisted of three stages, spread out over three days. The first

was similar to the initiation I had already received as a Natha. Of the last I cannot speak
here, but the second was an experience. It was, in many respects, similar to that given
to a householder. I only wore one garment, a Sadhu’s robe, the word for which means
‘a shroud’. This I was told to remove, and to go and sit in the Kali temple for one hour.
The Kali temple was the one suitable and empty.

Naked Among the Gods

From Pagala Baba’s residence I walked naked to the little temple. Fortunately the
translator who came to lock me in brought a mat for me to sit upon. The Kali image
was a crude effort made from clay. As I sat in front of Kali Mata, the young man
said that he would be back in an hour, and closed the doors. This place the interior
in darkness, and I shivered a little from the cold and damp atmosphere. As I closed
my eyes, a wonderland of brilliant spectacle and vision, all in vivid colour, opened up
before me.

First, there was the shining naked Parvati, moving with life, and yet standing still.

I could hear Her rippling laughter as though something filled Her with delight and not
amusement. Suddenly, the image began to change, and I became aware that the figure
was Lord Shiva, as naked as myself. He too was smiling with some delight, but this
was not the same as the laughter of his consort.

I suddenly became aware of two figures standing behind me. Shiva waved his hand,

indicating an instruction which the two figures obeyed. They put their hands on my face
and peeled off some gauze-like material. As they did so the light and colour became so
brilliant that I held my hands over my face. The whole scene changed into a whirling
mass of stars and gyrating lights. Then came two simple personal visions relating to
my own future. One of them has already matured, but the second can only occur afar
after I am dead.

Suddenly, a knock, and the doors opened. At first I thought that the translator

had returned to give some message. I was sure that he had left only five minutes
ago, and certainly not more than ten minutes. But the hour of full sixty minutes had
passed. During the vision of Shiva, I heard a Mantra clearly and loudly spoken. When
I returned to Pagala Baba, after my session in the temple, this was the same Mantra
which he gave to me. There was no question of coincidence or chance. The Mantra
was not only a very unusual one, but one which I had never heard of before.

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The Regeneration of the Nathas

Although the vast parade of Nathas winds its way back into prehistoric times, they do
not appear to have been a distinctive or separate Sampradaya, or sect. The Nathas be-
came a distinct sect somewhere about 300–400 C.E., a period of great religious revival
when many new and differing sects were formed.

The real story begins with a Sadhu known as Siddha Kakkuti. He had received

initiation and instruction from an ex-prince who became known as Lui-pada, well
known in Tibetan legends. Siddha Kakkuti later took initiation from Siddha Carpati
(a Natha), and was instructed by this Guru to complete his Sadhana (discipline) and
live in Smashanas (burning grounds).

A simple fisherman named Mina became his lay disciple, continuing his occupation

as a fisherman. One day he threw his baited line into the water, and sat on the bank
to practice his meditation. Suddenly the line, which was tied to his wrists, pulled taut.
He tried to haul the fish in, but instead the fish pulled him into its mouth, and he was
swallowed. Because of the power of his meditation, he did not die. Soon another
fisherman caught the fish, while it was helpless in very shallow water. When the fish
was cut open, Mina escaped.

Mina again returned to Siddha Carpati, this time taking his son along with him.

Both were given initiation as Sannyasins. His father became famous as the Siddha
Mina, and the son as Siddha Matsyendra. It was this Siddha Matsyendra who became
known as the founder of the Natha Sampradaya. His two most important disciples were
Caurangi and Gorakshanatha. The latter was destined to eclipse his Master.

Gorakshanatha the Guru

There are books related to the Nathas where Matsyendranatha is stated to be the author.
But the real bloom burst forth in the writings of Gorakshanatha, and even today he is
considered as the Greatest of the Nathas. There are several temples in India dedicated
to Gorakshanath. His Guru seems to have been forgotten in India, but in Nepal there
are temples dedicated jointly to Matsyendranatha and to Avalokiteshwara. There they
are considered to be the same person.

In India today there are many caves which are claimed to be places where Guru

Gorakshanath spent time in meditation. Most have temples built over them. It was
Gorakshanath who wrote the first books dealing with Laya Yoga and the “raising” of the
Kundalini-Shakti, a Yoga which has now become much misunderstood and distorted.
Matsyendranatha had proved himself to be a genius in organization, and many large
Natha Ashrams were built in his lifetime, to give shelter to Nathas.

It is not impossible that Laya Yoga was developed to occupy the time of the many

Sadhus living in these establishments, and to give them a sound practical basis for
their search for Liberation. Around this same period, the Buddhists had also been
occupied with the problems of large monasteries, and Bhikku residents had devised
the Abhidharma as a form of mental gymnastics, in order to occupy and develop their
minds. Gorakshanatha never became a God, nor was he worshiped by the Hindus
as was Dattatreya. The temples where his images are enshrined are actually Natha

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Ashrams, where he reigns as the sect Guru.

Mad, Mystic and Magic

The Nathas, the Aghoris, and the Pashupatis (Vairagyis) are the three most colourful
and interesting sects which ever appeared in India. All found their way into Tibet, to
add to the vast agglomeration which settled itself into Tibetan Buddhism. All three
were feared and yet respected. The Nathas and Pashupatis were Shiva sects, while
Aghoris based their way of life on the Devi Purana and worshiped the Mother Goddess.

All these three sects have wilted with time, but the Nathas still remain numerically

stronger. None of them were actually celibate sects, but they could not marry as that
would have meant the return to household life. Mostly they were naked, but one Natha
sect adopted the custom of plaiting a dead Guru’s hair into ropes, and coiling it around
the waist.

The Nathas and Aghoris were both associated with magic powers, but while the

Nathas were regarded as being the distributors of good luck and blessings; the Aghoris
were associated with Black Siddhis, or Black Magic. Alcohol was forbidden to Nathas
and Vairagyis, but the Aghoris were often drunkards. One Natha sect became known
as the “Pagala Naths” or Mad Nathas, Nath being the colloquial form of Natha. They
became known as such due to their mad and insane behavior. But it was a mystical
madness which flouted the conventions of the world for the mad desire for God.

Both Nathas and Aghoris have been closely associated with Tantra, though it was

not so with some Nathas. The Pashupatis seemed to have remained completely outside
Tantra, but this is probably because they as a sect did not like learning or scriptures,
but practiced renunciation in its severest forms.

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